Section 1 19

Vairagyam, Muktan Lakshanam

Summary (in English)

This collection of verses delineates the journey towards liberation and the characteristics of a living liberated soul, or jīvanmukta. Beginning with vairāgya (detachment), one progresses through enlightenment, withdrawal, and eventual self-realization, which culminates in peace. The emphasis is on the sequential and incremental nature of spiritual growth, highlighting the need for true renunciation. Knowledge transforms the seeker, allowing them to overcome ignorance and desire, leading to a state where the ego and worldly distinctions dissolve. Such a soul experiences equanimity, bliss, and detachment from worldly concerns, remaining unaffected by external dualities and desires. These insights reflect the ideals of Vedantic philosophy, advocating for an inner transformation that frees one from the cycle of saṁsāra (worldly existence) and aligns them with the non-dual nature of reality, symbolized by the realization of their identity as Brahman.

सारांश

इन श्लोकों का संग्रह मुक्ति और जीवन में मुक्त आत्मा की विशेषताओं की यात्रा का वर्णन करता है। वैराग्य (विरक्ति) से शुरू होकर, एक व्यक्ति प्रबोधन, निवृत्ति और अंततः आत्म-साक्षात्कार की ओर बढ़ता है, जो शांति में समापन होता है। आध्यात्मिक विकास की क्रमिक और संवर्धन प्रकृति पर जोर देते हुए, सच्चे त्याग की आवश्यकता पर प्रकाश डाला गया है। ज्ञान साधक को रूपांतरित करता है, जिससे उन्हें अज्ञान और वासनाओं पर विजय पाने में मदद मिलती है, तब तक जब तक कि अहंकार और सांसारिक भेद मिट नहीं जाते। ऐसी आत्मा समता, आनंद और सांसारिक चिंताओं से पूर्ण विरक्ति का अनुभव करती है, बाहरी द्वैतों और वासनाओं से अप्रभावित रहती है। ये दृष्टांत वेदांत दर्शन के आदर्शों को दर्शाते हैं, जो को सांसारिक अस्मिता के चक्र से मुक्त करके और उन्हें ब्रह्म के अद्वैत स्वरूप से सामंजस्य स्थापित करने के लिए आतंरिक रूपांतरण की वकालत करते हैं।

Important Concepts (महत्वपूर्ण अवधारणाएँ)

• vairāgya (वैराग्य)
• bodha (बोध)
• uparati (उपरति)
• svānanda (स्वानंद)
• śānti (शान्ति)
• ananta-puṇya (अनन्तपुण्य)
• sthitaprajña (स्थितप्रज्ञ)
• jīvanmukti (जीवन्मुक्त)
• ahaṁbhāva (अहंभाव)
• idaṁbhāva (इदंभाव)
• ekatva-vijñāna (एकत्वज्ञान)
• māyā (माया)

Topics

• Spiritual Transformation and Liberation
• Characteristics of a Jīvanmukta
• The Role of Detachment and Knowledge
• Equanimity and Non-Dual Awareness

Categories (वर्गीकरण)

• Characteristics of a Concept
• Teaching a Method
• Describing the State of a Realized Soul

S-V-O Tuples or Propositions as Text

Subject-Verb-Object (S-V-O) Tuples

Subject	Verb	Object
Vairāgya	leads to	Bodha
Bodha	results in	Uparati
Uparati	culminates in	Svānanda
Svānanda	achieves	Śānti
Knowledge	transforms	The Seeker
A Jīvanmukta	maintains	Equanimity in dualities
Realization of Brahman	dissolves	Ego and worldly distinctions
Ekatva-Vijñāna	weakens	Desires

Slokas & Translations

Sloka 419

वैराग्यस्य फलं बोधो बोधस्योपरतिः फलम्।
स्वानन्दानुभवाच्छान्तिरेषैवोपरतेः फलम्॥ ४१९ ॥

Translation: The fruit of detachment is awakening; the fruit of awakening is withdrawal; the fruit of withdrawal is self-realization; and the fruit of self-realization is peace.

Sloka 420

यद्युत्तरोत्तराभावः पूर्वपूर्वन्तु निष्फलम् ।
निवृत्तिः परमा तृप्तिरानन्दोऽनुपमः स्वतः ॥ ४२० ॥

Translation: If there is absence of sequential progress, then previous efforts are futile; ultimate withdrawal is supreme satisfaction and unparalleled bliss by itself.

Sloka 421

दृष्टदुःखेष्वनुद्वेगो विद्यायाः प्रस्तुतं फलम् ।
यत्कृतं भ्रान्तिवेलायां नाना कर्म जुगुप्सितम्
पश्चान्नरो विवेकेन तत्कथं कर्तुमर्हति ॥ ४२१ ॥

Translation: Calmness amidst visible sorrows is the true fruit of knowledge; how can a person, with discernment, repeat objectionable deeds done in ignorance?

Sloka 422

विद्याफलं स्यादसतो निवृत्तिः
प्रवृत्तिरज्ञानफलं तदीक्षितम् ।
तज्ज्ञाज्ञयोर्यन्मृगतृष्णिकादौ
नोचेद्विदां दृष्टफलं किमस्मात् ॥ ४२२ ॥

Translation: The fruit of knowledge is the cessation of ignorance; action is perceived as the fruit of ignorance. If not, what is the visible fruit for the wise from this?

Sloka 423

अज्ञानहृदयग्रन्थेर्विनाशो यद्यशेषतः ।
अनिच्छोर्विषयः किं नु प्रवृत्तेः कारणं स्वतः ॥ ४२३ ॥

Translation: If the knot of ignorance in the heart is completely destroyed, then how can there be any involuntarily desire or cause of activity?

Sloka 424

वासनानुदयो भोग्ये वैरागस्य तदावधिः । 
अहंभावोदयाभावो बोधस्य परमावधिः 
लीनवृत्तैरनुत्पत्तिर्मर्यादोपरतेस्तु सा ॥ ४२४ ॥

Translation: The culmination of dispassion is when desires do not arise towards enjoyables; the ultimate boundary of enlightenment is when the sense of ego does not arise; and with the cessation of mental activities, there is non-arising of thoughts.

Sloka 425

ब्रह्माकारतया सदा स्थिततया निर्मुक्तबाह्यार्थधीर्।
अन्यावेदितभोग्यभोगकलनो निद्रालुवद्बालवत् ।

स्वप्नालोकितलोकवज्जगदिदं पश्यन् क्वचिल्लब्धधीर्।
आस्ते कश्चिदनन्तपुण्यफलभुग्धन्यः स मान्यो भुवि ॥ ४२५ ॥

Translation: Blessed and honorable is he who remains always in the form of Brahman, detached from external perceptions, indulging like a child or a dreamer, perceiving this world as if seen in a dream, and enjoying the fruits of infinite merits.

Sloka 426

स्थितप्रज्ञो यतिरयं यः सदानन्दमश्नुते ।
ब्रह्मण्येव विलीनात्मा निर्विकारो विनिष्क्रियः ॥ ४२६ ॥

Translation: This sage, steadfast in wisdom, experiences eternal bliss, whose soul is absorbed in Brahman, remaining changeless and actionless.

Sloka 427

ब्रह्मात्मनोः शोधितयोरेकभावावगाहिनी । 
निर्विकल्पा च चिन्मात्रा वृत्तिः प्रज्ञेति कथ्यते 
सुस्थितासौ भवेद्यस्य स्थितप्रज्ञः स उच्यते ॥ ४२७ ॥

Translation: The state wherein the distinction between Brahman and the self is nullified, and only the non-dual, pure consciousness remains is called Prajna. One who is established in this state is known as a person of steady wisdom.

Sloka 428

यस्य स्थिता भवेत्प्रज्ञा यस्यानन्दो निरन्तरः ।
प्रपञ्चो विस्मृतप्रायः स जीवन्मुक्त इष्यते ॥ ४२८ ॥

Translation: He whose wisdom is firm, whose bliss is continuous, and for whom the worldly existence is almost forgotten, is considered a jīvanmukta.

Sloka 429

लीनधीरपि जागर्ति जाग्रद्धर्मविवर्जितः ।
बोधो निर्वासनो यस्य स जीवन्मुक्त इष्यते ॥ ४२९ ॥

Translation: He is considered a liberated soul while living, one whose intellect awakens without the attributes of wakefulness and whose consciousness is free from conditioning.

Sloka 430

शान्तसंसारकलनः कलावानपि निष्कलः ।
यस्य चित्तं विनिश्चिन्तं स जीवन्मुक्त इष्यते ॥ ४३ ॥

Translation: One whose mind is peaceful, free from worldly calculations and thoughts, and who remains tranquil, is considered liberated while living.

Sloka 431

वर्तमानेऽपि देहेऽस्मिञ्छायावदनुवर्तिनि ।
अहन्ताममताभावो जीवन्मुक्तस्य लक्षणम् ॥ ४३१ ॥

Translation: The state of having no sense of ego or possessiveness, even when the body continues to exist like a shadow, is a characteristic of a living liberated soul.

Sloka 432

अतीताननुसन्धानं भविष्यदविचारणम् ।
अउदासीन्यमपि प्राप्तं जीवन्मुक्तस्य लक्षणम् ॥ ४३२ ॥

Translation: The characteristics of a living liberated soul include indifference to past inquiries, non-concern for the future, and equanimity towards the present.

Sloka 433

गुणदोषविशिष्टेऽस्मिन्स्वभावेन विलक्षणे ।
सर्वत्र समदर्शित्वं जीवन्मुक्तस्य लक्षणम् ॥ ४३३ ॥

Translation: Equanimity towards all qualities and faults, distinct by nature, is the hallmark of one who is liberated while alive.

Sloka 434

इष्टानिष्टार्थसम्प्राप्तौ समदर्शितयात्मनि ।
उभयत्राविकारित्वं जीवन्मुक्तस्य लक्षणम् ॥ ४३४ ॥

Translation: The equanimity in desirable and undesirable situations, along with non-reactiveness, characterizes a liberated soul.

Sloka 435

ब्रह्मानन्दरसास्वादासक्तचित्ततया यतेः ।
अन्तर्बहिरविज्ञानं जीवन्मुक्तस्य लक्षणम् ॥ ४३५ ॥

Translation: The condition of the liberated soul in this life is characterized by both inner and outer ignorance due to the mind's attachment to the taste of the bliss of Brahman.

Sloka 436

देहेन्द्रियादौ कर्तव्ये ममाहंभाववर्जितः ।
अउदासीन्येन यस्तिष्ठेत्स जीवन्मुक्तलक्षणः ॥ ४३६ ॥

Translation: One who remains indifferent and devoid of ego and possessiveness in actions related to the body and senses is characterized as a liberated soul while living.

Sloka 437

विज्ञात आत्मनो यस्य ब्रह्मभावः श्रुतेर्बलात् ।
भवबन्धविनिर्मुक्तः स जीवन्मुक्तलक्षणः ॥ ४३७ ॥

Translation: He whose true nature of the self is realized as Brahman by the power of the scriptures becomes free from the bonds of existence and is characterized as a living liberated soul.

Sloka 438

देहेन्द्रियेष्वहंभाव इदंभावस्तदन्यके ।
यस्य नो भवतः क्वापि स जीवन्मुक्त इष्यते ॥ ४३८ ॥

Translation: He who has neither the ego of 'I' in the body and senses nor the sense of 'this-ness' elsewhere is considered liberated while living.

Sloka 439

न प्रत्यग्ब्रह्मणोर्भेदं कदापि ब्रह्मसर्गयोः । 
प्रज्ञया यो विजानिति स जीवन्मुक्तलक्षणः ॥ ४३९ ॥

Translation: He who, with wisdom, understands the non-difference between the inner self and Brahman, never seeing distinction between Brahman and the created, is characterized as a liberated being while living.

Sloka 440

साधुभिः पूज्यमानेऽस्मिन् पीड्यमानेऽपि दुर्जनैः ।
समभावो भवेद्यस्य स जीवन्मुक्तलक्षणः ॥ ४४ ॥

Translation: One who remains serene whether honored by the righteous or oppressed by the wicked is characterized as liberated while living.

Sloka 441

यत्र प्रविष्टा विषयाः परेरिता
नदीप्रवाहा इव वारिराशौ ।
लिनन्ति सन्मात्रतया न विक्रियां
उत्पादयन्त्येष यतिर्विमुक्तः ॥ ४४१ ॥

Translation: In which (state) the sense objects, like rivers into the ocean, enter and merge without causing any disturbance, in that state exists this liberated ascetic.

Sloka 442

विज्ञातब्रह्मतत्त्वस्य यथापूर्वं न संसृतिः ।
अस्ति चेन्न स विज्ञातब्रह्मभावो बहिर्मुखः ॥ ४४२ ॥

Translation: For one who has realized the essence of Brahman, there is no longer worldly existence. If it persists, then that realization of Brahman is not authentic, it is outward-focused.

Sloka 443

प्राचीनवासनावेगादसौ संसरतीति चेत् ।
न सदेकत्वविज्ञानान्मन्दी भवति वासना ॥ ४४३ ॥

Translation: If one thinks due to the force of old desires, this one moves in the cycle of existence; it is not so, as these desires weaken by the knowledge of ultimate oneness.

Sloka 444

अत्यन्तकामुकस्यापि वृत्तिः कुण्ठति मातरि ।
तथैव ब्रह्मणि ज्ञाते पूर्णानन्दे मनीषिणः ॥ ४४४ ॥

Translation: Even the intense desires of a passionate person are subdued in the presence of the mother; similarly, a wise one's desires are nullified upon realizing the blissful Brahman.